If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave,when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah’s Word it was that became the uppermost. Allah is Mighty, Wise.
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This verse refers to when Abu Bakr & Rasul Allah (saw) were in the cave together, and Abu Bakr become grieved at the situation.

Al-Mufid claims to have had a dream in which he saw ‘Umar ibn al-Khattab, in which he argued with ‘Umar about Abu Bakr’s status – and one of the points was Abu Bakr “grief”. Al-Mufid makes the following argument:

“And the words ‘Don’t grieve’ were not meant for any solace;. Because it was a statement forbidding an act. In Arabic, we have ‘donts’ and ‘dos’ as imperative verbs. Now, the grief expressed by Abu Bakr was either an act of obedience or disobedience. If it was obedience, the Prophet would not have forbidden it, therefore it is proved that it was an act of sin and disobedience.”

Here, al-Mufid does a few things:

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1. He uses Qiyas (analogical reasoning) – apparently forbidden by the infallible Imams – to establish that the huzn (grief) of Abu Bakr is a haram act.

How so? He refers to the hukm (ruling) that whatever the Prophet (saw) forbids is haram or a sin.

He establishes the illah (effective cause) as being the Prophet’s command.

He then uses it in the context of Abu Bakr’s huzn in the cave to establish that Abu Bakr committed a sin (because his being grieved was “disobeying” the Prophet (saw), and hence, according to the original hukm, a haram act).

Using this analogical reasoning – If I had an arrow stuck in my eye, and the Prophet (saw) said in a kindly and reassuring manner – “Don’t worry about it” (because he was trying to comfort me) – and I continued worrying (because I had an arrow stuck in my eye, and I’m just human) – then I would be committing a grievous sin for disobeying the Prophet (saw) and continuing to worry.

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2. Al-Mufid interprets the Prophet’s (saw) words “Grieve not (la tahzan)” as a command – rather than words of re-assurance. He wants to cast Abu Bakr in a bad light for this huzn. The logic is that – Abu Bakr is in the cave with the Prophet (saw), why would he grieve? Shouldn’t he be happy?

Being grieved when you are with the Prophet must be an act of cowardice or kufr, according to al-Mufid’s reasoning.

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Let us apply this reasoning to some other famous characters:

– Prophet Moussa and Harun:

There are many mentions in the Qur’an about the “khawf (fear)” of Moussa. Not “huzn (grief)”, but “khawf (fear)”. And in whose presence was Moussa afraid? In the presence of Allah (swt) Himself!

قَالَ خُذْهَا وَلَا تَخَفْHe (Allah) said (to Moussa): Take it and don’t fear! (Qur’an 20:21) – in reference to the staff that Allah (swt) had just turned into a snake.
A few verses later, and Moussa still declares that he is afraid (even after Allah (swt) had told him not to be afraid):

قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَىٰ
When Allah (swt) orders Moussa to go to Pharoah, Moussa (as) replies – “My Lord, we (me and my brother Harun) fear that he will punish or oppress us!” Qur’an (20:45)
Subhan Allah, according to al-Mufid’s logic, Moussa and his brother Harun must be enormous cowards! Allah (swt) is speaking to themdirectly, and yet they are still afraid!
And this fear of Moussa is even worse, when you take into account that Allah (swt) had already told Moussa not to be scared a few verses before this.

And when Moussa killed the Egyptian man, what does the Qur’an say about him?

فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ
And morning found him in the city, fearing, vigilant (Qur’an 28:18)

And later on when he left the town:

فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ

And he left it scared, vigilant (Qur’an 28:21)

– Maryam (mother of Jesus)

When she falls pregnant by Allah (swt)’s command, she says:

يَا لَيْتَنِي مِتُّ قَبْلَ هَـٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا

Were that I were dead before this and was a thing forgotten! (Qur’an 19:23)

That’s a nice article from brother Husayn. I was reminded of the following:

“As for those who say ‘Our Lord is God,’ and take the straight path to Him, the angels come down to them and say ‘Have no fear or grief, but rejoice in the good news of Paradise, which you have been promised…” (Quran, 41:30)

Apparently, by Mufid’s logic, all those described by this verse, who have been promised Paradise, are disobedient and sinful because the angels are telling them not to grieve.

This is the kind of madness into which people descend because of their bigotry against the Companions.

Have no fear & greif was for the believers & not the munafeqeen, kazebeen and zalemeen , the shaikhains were it is proved, if they were not they would have stayed in Ohud . Those who stayed , took care of the prophet, fought and saved him are the peoples meant not those who FLEE.

Out of context . If Abu Bakr would have belived in Prophet’s words of solace ,he wouldnt have continued to cry . If he was any believer , he wouldnt have fleed with others in ghazwas .
Why can’t you people realise the gravity of fleeing in the midst of Ghazwas , that act itself makes a man unbeliever/ Kaffir .
As such the trio was Kaffir Jahannumi , believe it or not , Qoranic facts can necver be denied .
omar ,abu bakr usmaan were proved munafiq, unbelievers & Jahannumi

Just to clarify for everyone, our esteemed brother Husayn has now left Shi’ism and has joined the ranks of the Ahl us Sunnah.
And praise belongs to Allah for the favour of guidance, for without Him, none of us could ever be guided.